THE NEW SCHAFF-HERZOG
Moral Law (1894); An Honest Dollar, with seven Other Essays on Bimetallism (1894); History of the United States (2 vols., 1894; revised and enlarged, 5 vols., 1905); and History of the United States in the last Quarter Century (1896). He has also published Outlines of the Principles of History (New York, 1893), a translation of J. G. Droysen's Grundris der Historik (3d ed., Leipsic, 1882).
ANDREWS, SAMUEL JAMES: Catholic Apostolic Church; b. at Danbury, Conn., July 30, 1817; d. at Hartford Oct. 11, 1906. He was educated at Williams College (B.A., 1839), and studied law in Hartford, Boston, and New York, being admitted to the Connecticut bar in 1S42 and to the Ohio bar in 1S44. In the following year, however, he gave up law and studied theology at Lane Theological Seminary, Cincinnati. He was licensed as a Congregational clergyman in Connecticut in 1S46, and two years later was ordained pastor of the Congregational church at East Windsor, Conn. Loss of voice compelled him to retire from the ministry in 1855, although he still preached occasionally. In 1865 he was appointed an instructor in Trinity College, Hartford, and three years later took charge of a Catholic Apostolic (Irvingite) church in the same city. In theology he was a consistent follower of the creed which he professed. His chief writings were: Life of Our Lord Upon the Earth (New York, 1862); God's Revelations of Himself to Man (1885); Christianity and Anti-Christianity in Their Final Conflict (1898); The Church and its Organic Ministries (1899); William Watson Andrews, a Religious Biography (1900; life, letters, and writings of his brother, William Watson Andrews, q.v.); and Man and the Incarnation (1905).
ANDREWS, WILLIAM WATSON: Catholic Apostolic Church, brother of Samuel James Andrews; b. at Windham, Conn., July 26, 1810; d. at Wethersfield, Conn., Oct. 17, 1897. He was graduated at Yale in 1831. During this year his attention was drawn to the religious movement then going on in England which culminated in the Catholic Apostolic Church. The point that seems at first to have interested him most was whether the gifts of the Spirit as originally given were or were not to abide in the Church, and his study of the Scriptures led him to the conclusion that they are a permanent endowment, and, if not still possessed, it was because of unbelief. Closely connected with the work of the Spirit in the Church was another question: Was the return of the Lord to be desired, and the Church to be ever praying and looking for it? Believing this return to be an object of hope, he was led to ask if any preparation was needed; and, if so, might not the work in England be the preparation? In 1833 he was licensed to preach, and in May, 1834, was ordained pastor of a Congregational church in Kent, Conn. Here he continued fifteen years, declining invitations to go to larger spheres of labor, preferring his quiet country life, which gave him time for study and reflection. In 1842, partly for his health, and partly to learn from personal observation the progress of the religious movement
which interested him, he went to England and became fully convinced that the movement was of God. He offered himself to its leaders as ready to take part in it, but was directed by them to return to his parish and continue his work there. This he did, but on the death of his wife in 1848, he was released from his charge by the North Association of Litchfield County, and soon entered the Apostolic communion. In 1849 he was appointed pastor of a small congregation at Potsdam, N. Y., and remained there for six years, doing some work elsewhere as an evangelist. In 1N56 he left Potsdam and entered upon his evangelistic work in which he continued till his death. From 1858 his home was in Wethersfield, Conn.
The only book published by Mr. Andrews was The Miscellanies and Correspondence of Hon. John Cotton Smith (New York, 1847). Of Ins numerous addresses, articles, and pamphlets mention may be made of his sermon at Kent, May 1849, on withdrawing from the Congregational ministry; The True Constitution of the Church, read before the North Association of Litchfield County, 1855; Review of Mrs. Oliphant's Life of Edward Irving, in The New Englander, 1863 (reprinted in Scotland, 1864 and 1900); Remarks on Dr. Bushnell's " Vicarious Sacrifice," published at the request of the Hartford Fourth Association, 1866; The Catholic Apostolic Church, in the Bibliotheca Sacra, 1866; The Catholic Apostolic Church, in Schaff's Creeds of Christendom, i., New York, 1884, 905-915; and an address at Kent, his old parish, on the sixtieth anniversary of his ordination, May 27, 1894.
Samuel J. Andrews-)-.
Bibliography: William Watson Andrews, a Religious Biography, with Extracts from his Letters and other Writings prepared by his Brother, Samuel J. Andrews, New York, 1900 (contains the sermon at Kent, May, 1849, and the address, 1894, mentioned above, pp. 206-265).
ANGARIA: Certain taxes or services usually rendered on the Ember Days (q.v.), whence the name was transferred to the latter. Consult Du Cange, s.v.
ANGEL.
I. Biblical Conceptions.
Angels are God's Servants (§ 1).
The New Testament Conception not Different from the
Old (§ 2). Later Developments (§ 3). Distinctions Among Angels. Cherubim and Seraphim.
Fallen Angels (§ 4).
II. Judaic Notions.
Names and Classes (§1). Functions, Duties, etc. (§ 2).
III. Development of the Scriptural Angelology.
The Belief in Angels Common to All Antiquity (§ 1).
The Hexateuch (§2).
The Prophets (§ 3).
The New Testament (§ 4).
Conclusion (§ 5).
The name " Angel" as a designation for spiritual beings of the supernatural world, has come into modern languages with Christianity from the Greek angelos (" messenger "), which is itself a rendering of the Hebrew mal'akh. The latter, in form an abstract noun (" mission," " message "), occurs only as a concrete (" messenger "), and acquired a special meaning, particularly in the singular, as the designation of a supernatural bearer of a divine